OUR OLD MAN! | AdventAI

Publishing Committee · Battle Creek, Mich. · Dec 9, 1858

"OUR OLD MAN!"

An Exposition of Rom. vii, 1–6.

The union between Christ and his people is represented by the figure of marriage: we are said to be married to Christ. Paul told his Corinthian brethren, that he had espoused them to one husband, that he might present them a chaste virgin to Christ. 2 Cor. xi, 2. The sanctified, spiritual mind which we receive in this transaction is called “the new man;” and when we receive it, and are converted from sin unto holiness, we are said to put on the new man. Eph. iv, 22; Col. iii, 9, 10.

As our union with Christ, when in a converted state, is thus represented by marriage; so, on the other hand, our union with sin, while we are living in obedience thereto, is represented by the same figure; and sin in this case, or our unrenewed nature, our carnal mind, is called “the body of sin,” or “our old man.” Rom. vi, 6. See also quotations above.

When we cease from the service of sin, and become obedient to God, or put off the carnal for the spiritual mind, the change which then takes place in us, is expressed in the Scripture in two ways: we are either said to die to sin, or, the body of sin, our old man, is said to be crucified in us. Rom. vii, 11; Gal. ii, 20; v, 24; vi, 14. It matters not which of these latter figures we use; for they are equally correct.

With the principles laid down in the three paragraphs above, we are all familiar; and their correctness none will doubt. In the light of these let us look at Rom. vii, 1–6, which our no-law opponents have endeavored to make their stronghold for the abolition of the ten commandments. If, in carrying out the application, we find this a very close, and very searching doctrine for us, brethren, let us not shrink from it, but rather receive it into honest hearts, live it out, and thus be sanctified through it.

Under this same figure of marriage, Paul proceeds to explain the transition from a state of sin, and the bondage in which we are then held, to a state of obedience and freedom in the Lord Jesus. The objects which he makes use of in his illustration, are, a man and woman joined in marriage, and the law which holds them for life in that connection. The objects to which he applies his illustration, are, the individual or free moral agent, the body of sin or the “old man” on the one hand, and the “new man” on the other, and the law. Now mark the Apostle's language: “The woman which hath an husband is bound by the law to her husband so long as he (the husband, not the law) liveth.” In applying the illustration, the woman of course represents the sinner. And now the question arises, What is the husband? What is that to which we are united in a state of sin? We answer, the “carnal mind,” the “body of sin,” “our old man.” This must be apparent to all. Then we have the woman representing the sinner, and the husband representing our old man of sin. Paul now proceeds with his illustration: “But if the husband be dead, she is loosed from the law of her husband;” that is, when the husband is dead, the woman is no longer bound by the law of marriage to that husband as she was while he was living, but is at liberty to be married to any other man. How can this illustration be carried out in the case of the sinner? By showing that the law is abolished? Not by any means. But as in the case of the woman, the husband had to die, before she could be released from the law that bound her to him, and be at liberty to be married to another man, so in the case of the sinner: that which is represented as our husband, while we are in a state of sin, must die, or be destroyed, before we can be married to another. But our first husband is the body of sin, or our old man; therefore this must die, not the law, ere we are at liberty to put on the new man, or be married to Christ. While sin lives in us, or while we are alive to sin, the law holds us in its dominion under condemnation; and it will hold us thus, so long as our old man of sin lives, which gives the law its power over us. We now understand the Apostle's expression, “The strength of sin is the law.” 1 Cor. xv, 56.

Unfortunately for the abolitionists of moral law, Paul's language can by no possible means be wrested so as to teach that the ten commandments are done away. The law is not the subject of his discourse, and he makes no declaration which can be construed into testimony that it is abolished.

But does he not say that that is dead wherein we were held? Such, to be sure, is the language of verse 6. Adopting the marginal reading, there is no chance for a misunderstanding here. We are willing, however, so far as the argument is concerned, to allow the reading of the text: “that being dead wherein we were held.” Well, what is that wherein we were held? Answer, Sin. While we were in sin, we were in bondage to the body of sin, to our old man. It is sin that has dominion over us. Rom. vi, 14. Then also we were under the law. But when this body of sin is destroyed, when our old man is crucified with Christ and becomes dead, then sin has no dominion over us, then are we brought out from under the law, which no longer holds us in condemnation, and then, and then only, are we free to be married to another.

We have already shown that it matters not whether we say that we die to sin or that sin dies in us; for both expressions mean the same thing, and are equally correct. Paul makes use of both. In verse 4, he uses the former: “Wherefore, my brethren, ye also are become dead to the law,” &c. The latter, however, accords better with his illustration. Read again those texts which represent the old man of sin, as being crucified with Christ. Rom. vi, 6; Gal. ii, 20; v, 24; vi, 14; Eph. iv, 22; Col. iii, 5, 9, 10.

With this view of the subject, a more clear, harmonious, and beautiful portion of scripture than Rom. vii, 1–6, can hardly be found; nor one containing a more accurate and vivid illustration. Does it teach the abolition of God's moral law? Blind must be the man who can for a moment suppose it.

With this view of the subject, also, it becomes intensely practical; and herein lies the closeness of the doctrine. Says the Apostle, “So then if while her (the woman's) husband liveth, she be married to another man, she shall be called an adulteress.” So with the sinner. If while sin reigns in his members, he professes to put on the new man or be married to another, then is he an adulterer, or a spiritual violator of the seventh commandment. So again, if after we have put on the new man, have been espoused to Christ, have put on Christ, we suffer sin to gain the ascendancy, and renew our allegiance to the old man, then, again, we are adulterers. “Ye adulterers and adulteresses!” says James. In what sense? In this spiritual one, we believe; for he more than intimates that we become such by being the friends of the world while professing to be the friends of God. How heinous then must sin be in the sight of Heaven. It is no wonder that God will not hear the prayers of those who regard iniquity in their hearts. It is no wonder that the faithful and true Witness had rather we would cleave wholly to one husband or the other; would be wholly cold or wholly hot; would be wholly given to the service of sin, and hence without the pale of his church, or wholly devoted to God. It is no wonder that those who are not such, will be spewed from his mouth. The Lord help us to cleave unto one husband, and that husband Christ; help us to have but one mind, and that not the carnal but the spiritual; help us to have but one law reigning in our members, and that law the law of the Spirit of life.